(א) בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹקִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃ (ב) וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹקִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃ (ג) וַיֹּ֥אמֶר אֱלֹקִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃
(1) When God began to create heaven and earth— (2) the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water— (3) God said, “Let there be light”; and there was light.
(א) בָּרוּךְ שֶׁאָמַר וְהָיָה הָעולָם. בָּרוּךְ הוּא. בָּרוּךְ עושה בְרֵאשִׁית. בָּרוּךְ אומֵר וְעושה. בָּרוּךְ גּוזֵר וּמְקַיֵּם. בָּרוּךְ מְרַחֵם עַל הָאָרֶץ. בָּרוּךְ מְרַחֵם עַל הַבְּרִיּות. בָּרוּךְ מְשַׁלֵּם שכָר טוב לִירֵאָיו. בָּרוּךְ חַי לָעַד וְקַיָּם לָנֶצַח. בָּרוּךְ פּודֶה וּמַצִּיל. בָּרוּךְ שְׁמו: בָּרוּךְ אַתָּה ה' אֱלקֵינוּ מֶלֶךְ הָעולָם. הָאֵל הָאָב הָרַחֲמָן הַמְהֻלָּל בְּפִי עַמּו. מְשֻׁבָּח וּמְפאָר בִּלְשׁון חֲסִידָיו וַעֲבָדָיו. וּבְשִׁירֵי דָוִד עַבְדֶּךָ. נְהַלֶּלְךָ ה' אֱלקֵינוּ בִּשְׁבָחות וּבִזְמִירות. נְגַדֶּלְךָ וּנְשַׁבֵּחֲךָ וּנְפָאֶרְךָ וְנַזְכִּיר שִׁמְךָ וְנַמְלִיכְךָ מַלְכֵּנוּ אֱלקֵינוּ. יָחִיד חֵי הָעולָמִים. מֶלֶךְ מְשֻׁבָּח וּמְפאָר עֲדֵי עַד שְׁמו הַגָּדול: בָּרוּךְ אַתָּה ה' מֶלֶךְ מְהֻלָּל בַּתִּשְׁבָּחות:
(1) Blessed be He who spoke, and the world came into being; blessed be He. Blessed be He who created the universe. Blessed be He who says and performs. Blessed be He who decrees and fulfills. Blessed be He who has mercy on the world. Blessed be He who has mercy on all creatures. Blessed be He who grants a fair reward to those who revere him. Blessed be He who lives forever and exists eternally. Blessed be He who redeems and saves; blessed be His name. Blessed are You, Lord our God, King of the universe, O God, merciful Father, who are praised by the mouth of Your people, lauded and glorified by the tongue of Your faithful servants. With the songs of Your servant David will we praise You, Lord our God; with his hymns and psalms we exalt, extol, and glorify You. We will call upon Your name and proclaim You King, our King, our God. You who are One, the life of the universe, O King, praised and glorified be Your great name for all time. Blessed are You, Lord, King extolled with hymns of praise.
Avada Kedavra- Harry Potter Killing Curse
"There was a flash of blinding green light and a rushing sound, as though a vast, invisible something was soaring through the air — instantaneously the spider rolled over onto its back, unmarked, but unmistakably dead" (Harry Potter and the Goblet of Fire)
Etymology
Avada Kedavra is based on the Aramaic אַבַדָא כְּדַברָא, avada kedavra, meaning "let the thing be destroyed". J. K. Rowling confirmed this during an audience interview at the Edinburgh Book Festival on 15 April, 2004, where she had this to say about the spell's etymology: "Does anyone know where avada kedavra came from? It is an ancient spell in Aramaic, and it is the original of abracadabra, which means 'let the thing be destroyed.' Originally, it was used to cure illness and the 'thing' was the illness, but I decided to make it the 'thing' as in the person standing in front of me. I take a lot of liberties with things like that. I twist them round and make them mine."
This phrase is also the origin of abracadabra, which, like Hocus Pocus, is used by magicians as a magic word when they perform tricks.
"Kedavra" also sounds very similar to the English word cadaver, which means "corpse," and derives from the Latin cadere, "to fall."
Theories of reincarnation or metempsychosis are found in many religions and cultures, ancient and modern, but there are no references to the idea in the Bible or the Talmud , and it was unknown in Judaism until the eighth century CE, when it began to be adopted by the Karaites [a sectarian Jewish group] (possibly, it has been suggested, under the influence of Islamic mysticism).
Three Kinds of Reincarnation
In the kabbalistic literature three types of reincarnation are mentioned:
1. gilgul, transmigration proper, in which a soul that had previously inhabited one body is sent back to earth to inhabit another body.
2. ibbur, “impregnation,” in which a soul descends from heaven in order to assist another soul in the body.
3. dybbuk, a generally late concept, in which a guilt‑laden soul pursued by devils enters a human body in order to find rest and has to be exorcised.
The philosophical difficulty in the whole doctrine of reincarnation lies in the problem of what possible meaning can be given to the identity of the soul that has been reincarnated, since the experiences of the body determine the character of the soul. How can the soul that has been in two or more bodies be the “same” soul?
[Gershom] Scholem has suggested that it was this difficulty which led the Zohar to postulate the existence of the tzelem (“image”), a kind of “astral body” which does not migrate from body to body and which therefore preserves individual identity. We are here in the realm of the occult, as, indeed, we are in the whole area of reincarnation.
Some modern Jews are attracted to the occult and believe in reincarnation. Otherwise the doctrine has had its day, and is believed in by very few modern Jews, although hardly any Orthodox Jew today will positively denounce the doctrine. This doctrine of reincarnation shows how precarious it is to attempt to see Judaism in monolithic terms. Here is a doctrine rejected as a foreign importation by a notable thinker such as Saadiah, and upon which other thinkers, including Maimonides, are silent, and yet, for the kabbalists, it is revealed truth.
In Jewish folklore, a golem (/ˈɡoʊləm/ GOH-ləm; Hebrew: גולם) is an animated anthropomorphic being that is magically created entirely from inanimate matter (usually clay or mud). The word was used to mean an amorphous, unformed material in Psalms and medieval writing.
The most famous golem narrative involves Judah Loew ben Bezalel, the late-16th-century rabbi of Prague. Many tales are differing on how the golem was brought to life and afterward controlled. According to Moment Magazine, "the golem is a highly mutable metaphor with seemingly limitless symbolism. It can be a victim or villain, Jew or non-Jew, man or woman—or sometimes both. Over the centuries it has been used to connote war, community, isolation, hope, and despair.”
Etymology
The word golem occurs once in the Bible in Psalm 139:16, which uses the word גלמי (golmi; my golem), that means "my light form", "raw" material, connoting the unfinished human being before God's eyes. The Mishnah uses the term for an uncultivated person: "Seven characteristics are in an uncultivated person, and seven in a learned one," (שבעה דברים בגולם) (Pirkei Avot 5:6 in the Hebrew text; English translations vary). In Modern Hebrew, golem is used to mean "dumb" or "helpless". Similarly, it is often used today as a metaphor for a mindless lunk or entity who serves a man under controlled conditions but is hostile to him under others. "Golem" passed into Yiddish as goylem to mean someone who is lethargic or beneath a stupor.
The classic narrative: The Golem of Prague
The most famous golem narrative involves Judah Loew ben Bezalel, the late 16th century rabbi of Prague, also known as the Maharal, who reportedly "created a golem out of clay from the banks of the Vltava River and brought it to life through rituals and Hebrew incantations to defend the Prague ghetto from anti-Semitic attacks" and pogroms. Depending on the version of the legend, the Jews in Prague were to be either expelled or killed under the rule of Rudolf II, the Holy Roman Emperor. The Golem was called Josef and was known as Yossele. It was said that he could make himself invisible and summon spirits from the dead. Rabbi Loew deactivated the Golem on Friday evenings by removing the shem before the Sabbath (Saturday) began, so as to let it rest on Sabbath. One Friday evening Rabbi Loew forgot to remove the shem, and feared that the Golem would desecrate the Sabbath. A different story tells of a golem that fell in love, and when rejected, became the violent monster seen in most accounts. Some versions have the golem eventually going on a murderous rampage.
The rabbi then managed to pull the shem from his mouth and immobilize him] in front of the synagogue, whereupon the golem fell in pieces. The Golem's body was stored in the attic genizah of the Old New Synagogue, where it would be restored to life again if needed.
According to legend, the body of Rabbi Loew's Golem still lies in the synagogue's attic. When the attic was renovated in 1883, no evidence of the Golem was found. Some versions of the tale state that the Golem was stolen from the genizah and entombed in a graveyard in Prague's Žižkov district, where the Žižkov Television Tower now stands. A recent legend tells of a Nazi agent ascending to the synagogue attic during World War II and trying to stab the Golem, but he died instead. The attic is not open to the general public.
Some Orthodox Jews believe that the Maharal did actually create a golem. The evidence for this belief has been analyzed from an Orthodox Jewish perspective by Shnayer Z. Leiman.
Angelology and demonology in Judaism became more highly developed during and after the period of the Babylonian Exile (6th–5th centuries BCE), when contacts were made with Zoroastrianism. In the Hebrew Bible, YHVH is called the Lord of hosts. These hosts (Sabaoth) are the heavenly army that fights against the forces of evil and performs various missions, such as guarding the entrance to paradise, punishing evildoers, protecting the faithful, and revealing God’s Word to humans. Two archangels are mentioned in the canonical Hebrew Bible: Michael, the warrior leader of the heavenly hosts, and Gabriel, the heavenly messenger. Two are mentioned in the apocryphal Hebrew Bible: Raphael, God’s healer or helper (in the book of Tobit), and Uriel (Fire of God), the watcher over the world and the lowest part of hell (in II Esdras). Though these are the only four named, seven archangels are noted in Tobit 12:15. Besides the archangels, there were also other orders of angels, the cherubim and seraphim, which have been noted earlier.
Under the influence of Zoroastrianism, Satan, the adversary, probably evolved into the archdemon. Other demons included Azazel (the demon of the wilderness, incarnated in the scapegoat), Leviathan and Rahab (demons of chaos), Lilith (a female night demon), and others. To protect themselves from the powers of the demons and unclean spirits, Jews influenced by folk beliefs and customs (as with Christians later) often carried charms, amulets, and talismans inscribed with efficacious formulas.
Mazik(im); demons or harmful beings. Anything that causes decay, pain, and the depletion of life-energy.
Malach(im); messenger. The angels in early biblical sources deliver specific information or carry out some particular function.
(כג) וַֽיְשַׁלְּחֵ֛הוּ ה' אֱלֹקִ֖ים מִגַּן־עֵ֑דֶן לַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר לֻקַּ֖ח מִשָּֽׁם׃ (כד) וַיְגָ֖רֶשׁ אֶת־הָֽאָדָ֑ם וַיַּשְׁכֵּן֩ מִקֶּ֨דֶם לְגַן־עֵ֜דֶן אֶת־הַכְּרֻבִ֗ים וְאֵ֨ת לַ֤הַט הַחֶ֙רֶב֙ הַמִּתְהַפֶּ֔כֶת לִשְׁמֹ֕ר אֶת־דֶּ֖רֶךְ עֵ֥ץ הַֽחַיִּֽים׃ (ס)
(23) So the LORD God banished him from the garden of Eden, to till the soil from which he was taken. (24) He drove the man out, and stationed east of the garden of Eden the cherubim and the fiery ever-turning sword, to guard the way to the tree of life.
(יז) וַיִּשְׁמַ֣ע אֱלֹקִים֮ אֶת־ק֣וֹל הַנַּעַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹקִ֤ים ׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹקִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃ (יח) ק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ׃
(17) God heard the cry of the boy, and an angel of God called to Hagar from heaven and said to her, “What troubles you, Hagar? Fear not, for God has heeded the cry of the boy where he is. (18) Come, lift up the boy and hold him by the hand, for I will make a great nation of him.”
(י) וַיִּשְׁלַ֤ח אַבְרָהָם֙ אֶת־יָד֔וֹ וַיִּקַּ֖ח אֶת־הַֽמַּאֲכֶ֑לֶת לִשְׁחֹ֖ט אֶת־בְּנֽוֹ׃ (יא) וַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ ה' מִן־הַשָּׁמַ֔יִם וַיֹּ֖אמֶר אַבְרָהָ֣ם ׀ אַבְרָהָ֑ם וַיֹּ֖אמֶר הִנֵּֽנִי׃ (יב) וַיֹּ֗אמֶר אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָּה כִּ֣י ׀ עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹקִים֙ אַ֔תָּה וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃
(10) And Abraham picked up the knife to slay his son. (11) Then an angel of the LORD called to him from heaven: “Abraham! Abraham!” And he answered, “Here I am.” (12) And he said, “Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me.”
(ב) וַיְהִי֩ אִ֨ישׁ אֶחָ֧ד מִצָּרְעָ֛ה מִמִּשְׁפַּ֥חַת הַדָּנִ֖י וּשְׁמ֣וֹ מָנ֑וֹחַ וְאִשְׁתּ֥וֹ עֲקָרָ֖ה וְלֹ֥א יָלָֽדָה׃ (ג) וַיֵּרָ֥א מַלְאַךְ־ה' אֶל־הָאִשָּׁ֑ה וַיֹּ֣אמֶר אֵלֶ֗יהָ הִנֵּה־נָ֤א אַתְּ־עֲקָרָה֙ וְלֹ֣א יָלַ֔דְתְּ וְהָרִ֖ית וְיָלַ֥דְתְּ בֵּֽן׃ (ד) וְעַתָּה֙ הִשָּׁ֣מְרִי נָ֔א וְאַל־תִּשְׁתִּ֖י יַ֣יִן וְשֵׁכָ֑ר וְאַל־תֹּאכְלִ֖י כָּל־טָמֵֽא׃ (ה) כִּי֩ הִנָּ֨ךְ הָרָ֜ה וְיֹלַ֣דְתְּ בֵּ֗ן וּמוֹרָה֙ לֹא־יַעֲלֶ֣ה עַל־רֹאשׁ֔וֹ כִּֽי־נְזִ֧יר אֱלֹקִ֛ים יִהְיֶ֥ה הַנַּ֖עַר מִן־הַבָּ֑טֶן וְה֗וּא יָחֵ֛ל לְהוֹשִׁ֥יעַ אֶת־יִשְׂרָאֵ֖ל מִיַּ֥ד פְּלִשְׁתִּֽים׃ (ו) וַתָּבֹ֣א הָאִשָּׁ֗ה וַתֹּ֣אמֶר לְאִישָׁהּ֮ לֵאמֹר֒ אִ֤ישׁ הָאֱלֹקִים֙ בָּ֣א אֵלַ֔י וּמַרְאֵ֕הוּ כְּמַרְאֵ֛ה מַלְאַ֥ךְ הָאֱלֹקִ֖ים נוֹרָ֣א מְאֹ֑ד וְלֹ֤א שְׁאִלְתִּ֙יהוּ֙ אֵֽי־מִזֶּ֣ה ה֔וּא וְאֶת־שְׁמ֖וֹ לֹֽא־הִגִּ֥יד לִֽי׃ (ז) וַיֹּ֣אמֶר לִ֔י הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְעַתָּ֞ה אַל־תִּשְׁתִּ֣י ׀ יַ֣יִן וְשֵׁכָ֗ר וְאַל־תֹּֽאכְלִי֙ כָּל־טֻמְאָ֔ה כִּֽי־נְזִ֤יר אֱלֹקִים֙ יִהְיֶ֣ה הַנַּ֔עַר מִן־הַבֶּ֖טֶן עַד־י֥וֹם מוֹתֽוֹ׃ (פ) (ח) וַיֶּעְתַּ֥ר מָנ֛וֹחַ אֶל־ה' וַיֹּאמַ֑ר בִּ֣י אֲדוֹנָ֔י אִ֣ישׁ הָאֱלֹקִ֞ים אֲשֶׁ֣ר שָׁלַ֗חְתָּ יָבוֹא־נָ֥א עוֹד֙ אֵלֵ֔ינוּ וְיוֹרֵ֕נוּ מַֽה־נַּעֲשֶׂ֖ה לַנַּ֥עַר הַיּוּלָּֽד׃ (ט) וַיִּשְׁמַ֥ע הָאֱלֹקִ֖ים בְּק֣וֹל מָנ֑וֹחַ וַיָּבֹ֣א מַלְאַךְ֩ הָאֱלֹקִ֨ים ע֜וֹד אֶל־הָאִשָּׁ֗ה וְהִיא֙ יוֹשֶׁ֣בֶת בַּשָּׂדֶ֔ה וּמָנ֥וֹחַ אִישָׁ֖הּ אֵ֥ין עִמָּֽהּ׃ (י) וַתְּמַהֵר֙ הָֽאִשָּׁ֔ה וַתָּ֖רָץ וַתַּגֵּ֣ד לְאִישָׁ֑הּ וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּ֨ה נִרְאָ֤ה אֵלַי֙ הָאִ֔ישׁ אֲשֶׁר־בָּ֥א בַיּ֖וֹם אֵלָֽי׃ (יא) וַיָּ֛קָם וַיֵּ֥לֶךְ מָנ֖וֹחַ אַחֲרֵ֣י אִשְׁתּ֑וֹ וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וַיֹּ֣אמֶר ל֗וֹ הַאַתָּ֥ה הָאִ֛ישׁ אֲשֶׁר־דִּבַּ֥רְתָּ אֶל־הָאִשָּׁ֖ה וַיֹּ֥אמֶר אָֽנִי׃ (יב) וַיֹּ֣אמֶר מָנ֔וֹחַ עַתָּ֖ה יָבֹ֣א דְבָרֶ֑יךָ מַה־יִּֽהְיֶ֥ה מִשְׁפַּט־הַנַּ֖עַר וּמַעֲשֵֽׂהוּ׃ (יג) וַיֹּ֛אמֶר מַלְאַ֥ךְ ה' אֶל־מָנ֑וֹחַ מִכֹּ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֶל־הָאִשָּׁ֖ה תִּשָּׁמֵֽר׃ (יד) מִכֹּ֣ל אֲשֶׁר־יֵצֵא֩ מִגֶּ֨פֶן הַיַּ֜יִן לֹ֣א תֹאכַ֗ל וְיַ֤יִן וְשֵׁכָר֙ אַל־תֵּ֔שְׁתְּ וְכָל־טֻמְאָ֖ה אַל־תֹּאכַ֑ל כֹּ֥ל אֲשֶׁר־צִוִּיתִ֖יהָ תִּשְׁמֹֽר׃ (טו) וַיֹּ֥אמֶר מָנ֖וֹחַ אֶל־מַלְאַ֣ךְ ה' נַעְצְרָה־נָּ֣א אוֹתָ֔ךְ וְנַעֲשֶׂ֥ה לְפָנֶ֖יךָ גְּדִ֥י עִזִּֽים׃ (טז) וַיֹּאמֶר֩ מַלְאַ֨ךְ ה' אֶל־מָנ֗וֹחַ אִם־תַּעְצְרֵ֙נִי֙ לֹא־אֹכַ֣ל בְּלַחְמֶ֔ךָ וְאִם־תַּעֲשֶׂ֣ה עֹלָ֔ה לַה' תַּעֲלֶ֑נָּה כִּ֚י לֹא־יָדַ֣ע מָנ֔וֹחַ כִּֽי־מַלְאַ֥ךְ ה' הֽוּא׃ (יז) וַיֹּ֧אמֶר מָנ֛וֹחַ אֶל־מַלְאַ֥ךְ ה' מִ֣י שְׁמֶ֑ךָ כִּֽי־יָבֹ֥א דבריך [דְבָרְךָ֖] וְכִבַּדְנֽוּךָ׃ (יח) וַיֹּ֤אמֶר לּוֹ֙ מַלְאַ֣ךְ ה' לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וְהוּא־פֶ֛לִאי׃ (ס)
(2) There was a certain man from Zorah, of the stock of Dan, whose name was Manoah. His wife was barren and had borne no children. (3) An angel of the LORD appeared to the woman and said to her, “You are barren and have borne no children; but you shall conceive and bear a son. (4) Now be careful not to drink wine or other intoxicant, or to eat anything unclean. (5) For you are going to conceive and bear a son; let no razor touch his head, for the boy is to be a nazirite to God from the womb on. He shall be the first to deliver Israel from the Philistines.” (6) The woman went and told her husband, “A man of God came to me; he looked like an angel of God, very frightening. I did not ask him where he was from, nor did he tell me his name. (7) He said to me, ‘You are going to conceive and bear a son. Drink no wine or other intoxicant, and eat nothing unclean, for the boy is to be a nazirite to God from the womb to the day of his death!’” (8) Manoah pleaded with the LORD. “Oh, my Lord!” he said, “please let the man of God that You sent come to us again, and let him instruct us how to act with the child that is to be born.” (9) God heeded Manoah’s plea, and the angel of God came to the woman again. She was sitting in the field and her husband Manoah was not with her. (10) The woman ran in haste to tell her husband. She said to him, “The man who came to me before has just appeared to me.” (11) Manoah promptly followed his wife. He came to the man and asked him: “Are you the man who spoke to my wife?” “Yes,” he answered. (12) Then Manoah said, “May your words soon come true! What rules shall be observed for the boy?” (13) The angel of the LORD said to Manoah, “The woman must abstain from all the things against which I warned her. (14) She must not eat anything that comes from the grapevine, or drink wine or other intoxicant, or eat anything unclean. She must observe all that I commanded her.” (15) Manoah said to the angel of the LORD, “Let us detain you and prepare a kid for you.” (16) But the angel of the LORD said to Manoah, “If you detain me, I shall not eat your food; and if you present a burnt offering, offer it to LORD.”—For Manoah did not know that he was an angel of the LORD. (17) So Manoah said to the angel of the LORD, “What is your name? We should like to honor you when your words come true.” (18) The angel said to him, “You must not ask for my name; it is unknowable!”
שָלוֹם עֲלֵיכֶם מַלְאֲכֵי הַשָּׁרֵת מַלְאֲכֵי עֶלְיוֹן מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא
בּוֹאֲכֶם לְשָׁלוֹם מַלְאֲכֵי הַשָּׁלוֹם מַלְאֲכֵי עֶלְיוֹן מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא
בָרְכוּנִי לְשָלוֹם מַלְאֲכֵי הַשָּׁלוֹם מַלְאֲכֵי עֶלְיוֹן מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא
צֵאתְכֶם לְשָלוֹם מַלְאֲכֵי הַשָּׁלוֹם מַלְאֲכֵי עֶלְיוֹן מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא
Peace unto you, ministerial angels, messengers of [the] Highest,
from the King, king(s) of the kings — the Holy, blessed be He.
[May] your coming [be] to peace, envoys of the peace, messengers of [the] Highest,
from the King, king(s) of the kings — the Holy, blessed be He.
Bless me for peace, envoys of the peace, messengers of [the] Highest,
from the King, king(s) of the kings — the Holy, blessed be He.
[May] your departure [be] to peace, envoys of the peace, messengers of [the] Highest,
from the King, king(s) of the kings — the Holy, blessed be He.
תניא רבי יוסי בר יהודה אומר שני מלאכי השרת מלוין לו לאדם בערב שבת מבית הכנסת לביתו אחד טוב ואחד רע וכשבא לביתו ומצא נר דלוק ושלחן ערוך ומטתו מוצעת מלאך טוב אומר יהי רצון שתהא לשבת אחרת כך ומלאך רע עונה אמן בעל כרחו ואם לאו מלאך רע אומר יהי רצון שתהא לשבת אחרת כך ומלאך טוב עונה אמן בעל כרחו
It was taught in a baraita: Rabbi Yosei bar Yehuda says: Two ministering angels accompany a person on Shabbat evening from the synagogue to his home, one good angel and one evil angel. And when he reaches his home and finds a lamp burning and a table set and his bed made, the good angel says: May it be Your will that it shall be like this for another Shabbat. And the evil angel answers against his will: Amen. And if the person’s home is not prepared for Shabbat in that manner, the evil angel says: May it be Your will that it shall be so for another Shabbat, and the good angel answers against his will: Amen.
Different commentators perspectives of angels: